Awutu State Book

Some historical accounts have it that Awutu migrated from Central Africa. The Awutus entered Ghana through Gonja in the North with farming as their primary occupation. As they came along the Volta River Basin to the south, some of them settled along the river to farm. When they got down south, the Anum, Lartehs and Okere also remained on the mountain to farm but the rest continued down south. What kept them from moving from place to place was to avoid wars. Those who reached the south were divided into three groups; Simpa, Awutu and Senya. (Source: The Obaatan No. 2. of Awutu, Chief of Paapasi No. 1).

Other accounts indicate that the Awutus came from the sea. The name Awutu means the brine of the sea .Thus Awutu –abi came out of the brine of the sea to inhabit this part of the world Ghana, with their King Wyetey (refer last paragraph of Carl Reindorf’s history, old edition), and is supported by A.W. Cardinal, the gold coast 1931, cap 2 page 11.

The forebears of the Ga and Ewe traditionally came from the east, probably over land and possibly a few contingents. Their appearance came at much later period as they encountered the earliest Akan people in Winneba. They were known as Fetu, Ofutu or Obutu. It is interesting to record that the earliest linguistic and Anthropological study on the people who inhabited the Gold Coast is that of Fetu. Awutu came from the sea at a place between Nyanyano and Kokrobete (west of Accra), encamped on the site near the hill and called the camp as “Edeepa”. The hill which is now called “Dampa” or “Langma was named after the “Edeepa” camp.

As narrated by Kwame Ampene (Founder of the Guan Historical society), it is believed that the Awutu arrived later than the Ga Mashi who had settled near Nkorang (Anglicized Accra). The dialect of the Awutu is GUAN, variants of which are spoken in Gonja and Larteh. The word is sometimes corrupted into Ofutu and Obutu. The term AWUTU AMASA (The Three Awutu States) refers to Awutu-Efutu-Senya District. The inhabitants speak a language of the same name, Awutu, an indication that the Awutu people have a very long history. The Awutu immigrants arrived under the leadership of “King Wyetey” who had a lot of gold on him.” (See: M. J. Field Social Organization of the Ga People” 1940, p.143,seq.).

At Awutu Ampi, they camped on the Dampa hill, and were organized into local patrilineal groups. The leading ones known as Dode, Eshiapah and Kple worshipped the gods Odzobi, Afi Tutu and Odai Tutu respectively. The immigrant leader, who belonged to the Dode lineage, possessed a Stool (Pru). The stool is round in shape with three handles. It is coated with white annually, and kept in a room of its own, not with the two war stools.

On account of King Wyetey’s enormous wealth, some of the Ga Mashie under Ayikushi coveted the gold trinkets with which he was richly decorated and transferred their allegiance from Ayi Kushi to the Awutu King. The Ga Mashi group at Nkorang (Accra), therefore, attempted to subdue him. This resulted in bitter quarrels till Ayi Kushi who became irritated beyond limits, gave up his leadership and was never seen again. (lbid. 1940, P.143). Part of the oral historical accounts of the Gas suggests that the Ayi Kushi left to settle on the Ewe land through him the Ewe term “Ayi gbe” originated.

The Akras (Gas) came later to suggest to Awutus that King Wyetey who was ornamented with gold should be the king over all the immigrants; this suggestion was refused by the Awutus and therefore resulted in a struggle between the Gas who wanted him to lead them and the Awutus. In the ensuing struggle, the Awutus pulled him from the Gas. Nai Wyetey lost an arm in course of the struggle, so he handed his mantle of leadership to Kwei, his son and returned to the sea. After king Wyetey, the Awutus enstooled Kwei, the son of king Wyetey as their king in the late 16th Century. King Kwei marched the Awutus from “Edeepa” to the west of Pra kenke…Refer to the Awutu State Book for detailed historical account of the Awutus .


“Awu”, meaning ‘wheat” OR “ Grain” and “Bia “ means reaping or harvesting, thus “Awubia” means cutting and harvesting of “wheat’. Awubia is therefore, “the grandest annual festival of the Awutu speaking people. It is celebrated with pomp and pageantry. The Awubia commences on Thursday evening each year and ends on the following Thursday evening. The general observation is marked by the sprinkling of red marsh (dough) with palm soup called in Awutu as “MPOPO”. It is done on Friday by “Dode Ojobi” family, on Saturday, by Shiapa family, and on Sunday by Pre family, according to Awutu constitutional rankings laid down, with their respective libation being poured to the departed souls of their ancestors and the gods of the Awutu Traditional Area.

Early Friday morning in the Awubia week, wailings and lamentations of women are heard for those who have died within the year. A few hours after day break, all the members of each family unite and assemble in the family house or place of sepulcher. Here, seated on the graves and some on seats, the oldest members present address the spirits of the dead, and invoking their aid, pray to them to accept the family offerings, guard each member of the family from misfortune, guide them in their several undertakings, prosper and bless them in their several endeavours.

On Monday (the climax which is the fifth day of the commencement, a grand state durbar is held in remembrance of the departed Awutu Adefey (chiefs of the Traditional Area). On this day, all the chiefs ride in palanquins and hammocks. It is therefore a colorful day on the festival calendar. During this occasion, many of the distant members of each family travel to Awutu Breku, the capital town of the Awutu state, to renew and strengthen family ties, and pay their homage to the Awutu Odefey. The chiefs and people also meet to plan development projects for the town.

On Tuesday, that is the sixth day of the festival, all newly installed chiefs swear an oath of allegiance to the Awutu State. Wednesday is characterized by display of Fetish Priests and other Cultural Groups with Thursday marking the end of the festival. All black stools are then laid down.

The gods of the Traditional Area and other spirits that have caused the prosperity of the crops of the season must first be served with the food before human nature takes the part left. Many young men in the area organize as many entertainments as possible, such as football matches, traditional music, dancing and singing competitions of musical bands during the week, which make the Awubia very grand, lively and impressive. This Awubia resembles the “Jewish Passover” festival, because family houses or stools receive the smear of sheep blood and sprinkling of MPOPO in the first three days – described super before merry –making starts. The two Asafo Companies in the Area also display their Company Flags. The Awubia is the festival of the ancestors of Awutu.

Customs observed during the Festival Sacrifices and rituals are performed for the stool annually. Three days festival is declared to offer rituals for the Tutu god before the main Awubia festival is due. After this period, the two Asafo companies play drums to make way for the main Akwambo festival (clearing the path for the main festival). The chief together with the two Asafo companies goes to the house of the Oman Otsor to play and sing for the whole day in preparation for the new yam to be eaten the next day. The ban is then lifted on drumming and noise making. The next day, Monday, the Odae Tutu takes the ‘akomade’ to the paramount chief to declare the main Awubia festival. The small Awubia festival starts from May and ends in June, it starts with drumming and dancing by the two Asafo companies. For detail information about the Awubia Festival of the Awutu people, kindly refer to the Awutu State Book.

NCHARKEY NIPA ANONA FAMILY (MPA DIVISION) The Mpa Odefey also known as Adonten hene is a divisional chief of Awutu Traditional area and is seen as a brave chief who first ensures that any activity to be undertaken in the traditional area is risk free. In the olden days, the Mpa odefey, led the wars and cleared the path for the smooth movement of the Awutu Odefey ( the Omanhene) and his people. This title has been given to the Ncharkey Nipa Anona in Awutu.

The Odefey for Mpa or Adonten division is selected from Ncharkey Nipa Anona Family of the Awutu Traditional area. This royal family descends from Naakye Doyidey and belongs to the Anona Clan. History narrates that Naakye Doyidey was married to a man called Nai Tetteh Brane also known as Tetteh Kyeame (alias Abundam). The family, where Nai Tetteh Brane originates is currently known as Abundam royal family of Awutu.

Naakye Doyidey and Nai Tetteh Brane married and gave birth to Ncharkey Nipa, Nai Wurabi, Awo Nyadu, Awo Darkowaah and Awo Dede Ansah. The descendants of the aforementioned female children of Naakye Doyidey currently form the Ncharkey Nipa Anona royal Family. Oral history has it that the family stayed at Ncharkena near Nsawam for some time, where Ncharkey Nipa was brought up. He was reputed to be a strong leader and responsible…Refer to the Awutu State Book for details

History of Royal Families

Kokroko Asona Royal Family(Etu Division)

The Etu Odefey also known as the Tufuhene in the Akan speaking areas serves as the Minister of defense for the Awutu State. He does not share his responsibilities with any other chief. In the olden days, when there was a war between the Awutu´s and other tribes, it was the Tufuhene who lead.

In Awutu traditions, the security and protection of the Awutumanhene is in the hands of the Etu Odefey. The Etu Odefey is the chief and leader of the two Asafo Companies (Asafo No. 1 and No.2). The two Asafo companies have their own leaders called ‘twupi’. The leaders of the two Asafo companies perform their functions under the authority of the Etu Odefey. During Awutu Traditional Council meetings the Etu Odefey represent the two Asafo Companies. The leaders of the two Asafo companies act as Prime Ministers who coordinate all activities of the Traditional Council under the authority of the Etu Odefey. In the line of authority the Asafo members report to the leaders of the two Asafo companies who also feed the Tufuhene with all information.

According to Nai Abeka II, the Odikro of Awutu Samsamso, when the Awutus arrived at their present settlement, all the Asona were one people. Oral history attests that in the olden days all the people with Asona by Clan affiliation belonged to one Asona royal family. As a result of a dispute, the unified Asona royal family of Awutu got split and out of which many Asona families emerged in Awutu hence the Kokroko Asona Royal family of Awutu. The Kokroko Asona royal family is matrilineal by succession and is the only Asona family from which one can ascend the Tufuhene’s stool (known in Awutu as the Etu Odefey).

There are three gates (Ebuano) within the Krokroko Asona royal Family. The oral tradition of the Kokroko Asona family of Awutu indicates that Awo Kokroko, one of the founding ancestors of the Kokroko Asona royal family, gave birth to three female children. According to the tradition of the family the descendants of the first female child are solely entitled to occupy the Abusuanipa (Abusuapanin) position of the family. The descendants of the second female child of Awo Kokroko have the exclusive right to ascending the Etu-odefey (Tufuhene) stool of Awutu. Those in the Asona Kokroko royal family who descend from the third female child of Awo Kokroko occupy the Gyase position of the Asona Kokroko royal family……Refer to the Awutu State Book for details


The ancestors of this royal family trace their root to Ayawaso in the present Greater Accra region of Ghana. Oral history indicates that one of their ancestors by name Naakye Obilakor stayed in Ayawaso and gave birth to Naakye Ashie Acquaye-eddey (popularly known as Ashie Kekebi ), Nai Opei Nipa, Annor, and Kofi Kurabi. During the Ayawaso war of the Awutus Naakye Obilakor died.

After the war at Ayawaso the Awutus decided to relocate to settle at a place more comfortable, as a result Naakye Kekebi, the daughter of Awo Obilakor joined the Awutu’s entourage to the present Awutu. Upon their arrival in the present Awutu they settled under a tree called Okushiebiri and stayed with the Ncharkey Anona Family.

As time passed by a man called Nai Afrang from Ncharkey Anona family decided to marry Naakye Kekebi. She accepted the marriage proposal on a condition that she would not move from her place of settlement to her husband’s house. This is because it is believed in the family’s oral tradition that Naakye Kekebi had gold dust hidden in a stool that she usually sat on, and therefore wanted to protect it. Ashie Kekebi after she got married to the man brought forth Dadinkor, Kokor Ahema, Whitteywa, and Abiaokor

Oral history has it that the husband of Naakye Kekebi married other women and had children with all of them. In order to stay united as one family all the women (the wives) came together hence the creation of the Oyoko royal family of Awutu. The family was formed by the descendants of Naakye Akim, Naakye Agyarko Abena or Abede, and Naakye Ashie Kekebi.

When chieftaincy emerged in Awutu Traditional Area the descendants of Naakye Akim were given the Obaatan position of the Awutu chieftain, the descendants of Nyaadubi were given the Nifa position of Awutu chieftain, the descendants of Naakye Agyarko Abena (or Abede) were given Ankobea No.2 position, and the descendants of Naakye Abede also had Kyidomhene position of Awutu.

During the reign of Nai Kwadwo Tetteh Opei as Awutuhene, he struggled for a paramountcy status and got it. During this period most of the families in Awutu were having family heads rather than chiefs. When Nai Kwadwo Teeteh Opei got the paramount chief status he first appointed four chiefs namely, Adontenhene, Nifahene, Benkumhene, and Kyidomehene.

It was during this period that Nai Opei Nipa , from Ashie Kekebi house had acquired a lot of lands due to the fact that he was a worthy man. It is perceived that Nai Opei had helped Nai Kwadwo Teeteh Opei to gain the paramountcy hence his appointment as the Kyidomehene of Awutu. Thereafter the descendants of the Ashie Kekebi became the legitimate occupants of the Kyidome stool of Awutu Traditional Area……Refer to the Awutu State Book for details.


In the past every Omanhene (a paramount chief) had trusted soldiers who were tasked to guard the palace or the residence of the chief. These soldiers were, in most cases, engaged in wars to conquer the enemies of their overlord. For ensuring order and efficiency in the battle field some positions were created to direct and control these soldiers. Among the positions are the Adontenhene, Twafohene, Omankrado, Tufuhene, etc. The Twafohene and the Adontenhene with their troupes took lead during wars to clear paths and test the strength of their enemies. The Tufuhene, who is the main warrior, then move with his soldiers (the Asafo companies) to the main battlefield. The Omankrado and his warriors are then left behind to guard and protect the chief. In the olden days when a paramount chief was captured the entire followers surrounded to pay allegiance to their new overlord. In this situation the Omankrado is the one who ensures that the Omanhene is reliably protected. In other words in order to kill or capture the Omanhene the Omankrado must be captured. That notwithstanding the positions described above with their roles have changed in recent times. The royal family that occupies the Omankrado position of the Awutu Traditional Area is the Ashong Nyaadu Abrade of Awutu Traditional Area.

The oral tradition of this royal family confirms that their ancestors migrated from a place called Sempe in Accra and settled at Oduman. It is not known when the migration took place but per the family’s lineage spread, it is presumed that the migration might have taken place in the later part of 18th century. Among the ancestors who migrated to settle at Oduma was Naakye Momoode. Oral history attest that Naakye Momoode got married and gave birth to fifteen children, among them was Ashong Nyaadu and Badua who eventually got settled at Abora. The fifteen children grew up and got settled at various places including Senya, Okwabena and Abora. The family began to expand. Whilst in Oduma a certain man called Nai Asharle from Awutu came to marry Ashong Nyaadu. After the marriage Nai Asharle decided to depart from Oduma with his wife Ashong Nyaadu to settle at ApraNshie.

Nai Asharle and his wife Ashong Nyaadu first settled at Apra-nshi near the Apra mountains. The village is no more but the Apra-nshi still exist near the Apra Mountains. They had six children of which three were males and the other three were females. The males were Larbie, Korkorteh and Ayitey and the females were Korkor Oblayo, Dadenkor and Adawude. The descendants of the three females form the three main gates of the Ablade Family in Awutu Breku. This is so because the Ablade Family of Awutu is matrilineal. Even though the Sempe Family in Ga is paternal by succession, the derived family of Ablade in Awutu is matrilineal due to some conflict that emerged. Please refer to the Awutu State Book for details.


The stool of Amowee Asona was elevated to the status of a division in the year 2001. Currently, the stool of Papaase No. 2 is a palanquin stool (Apakan dwa) in the Awutu Paramountcy. The occupant of the stool doubles as the Akwamuhene of Awutu Traditional Area. Traditionally, the Akwamuhene of Awutu is entrusted the responsibility of investigating issues to protect the state. In case of any strange development, such as an imminent attack by outside forces, it is the duty of the Akwamuhene to conduct thorough investigation into the issue and furnish the Omanhene and the other chiefs with the report of his findings.

The royal family of Amowee Asona emerged when a woman called Naakye Awo Bonoa from Manford (Dwema) near Apam got married to Nai Kobina Tetteh from Awutu Breku and gave birth to Nai Amowee, Nai Kwabena Banafo, Awo Nana, and Awo Gyegyabi. That begun the foundation of Amowee Asona royal family of Awutu. Because Nai Kobina Tetteh, the husband of Naakye Awo Bonoa was Awutu native the family resided in Awutu. Whilst Nai Kobina Tetteh was a member of Twidan royal Clan of Awutu, his wife Naakye Awo Bonoa belonged to the Asona Clan in Manford.

Naakye Awo Bonoa gave birth to Amowee, Banafo, Awo Nana also known as Essaba, and Abena Gyegyaabi. Awo Nana gave birth to Ashie Kronka, Abena Amadua and Abena Anowaa. Abena Gyegyaabi, the second daughter of Naakye Bonua also gave birth to Nnai Akwa, Ama Akoa, Awo Akua Oduma, Ashaoko, Awo Ashawa, Awo Odukodede, Awo Abena Akaabi, and Awo Asamandua.

The descendants of the above mentioned female children formed the Amowee Asona royal family of Awutu. According to the elders of Papaasi No.2, succession to the throne is matrilineal and since Awo Nana and Awo Abena Gyegyaabi were the daughters of Awo Bonowa their descendants are the only two branches from which one qualifies to ascend the throne of Papaase No.2. However, there are ten family lineages that trace ancestry to Awo Nana and Awo Dedaabi from which eligible persons can be selected to occupy all positions in the royal family.

The ten lineages of the royal family of Amowee Asona of Awutu are the lineages of Ashie Kronka, Abena Amadua, Abena Anowaa, Ama Akoa, Awo Akua Oduma, Awo Ashaakor, Awo Ashawa, Awo Odukodede, Awo Abena Akaabi, and Awo Asomadua. All the ten lineages mentioned above are traced to Awo Bonowa, the female ancestor of the royal family. Refer to the Awutu State Book for more details.


The paramount chief works in collaboration with the divisional chiefs. There are different divisional chiefs performing different functions to complement the work of one another. The Nkabom Odefey is the mediator among the chiefs. He settles disputes among the chiefs as well as other families. He is also the pivot of unity to whom the community revolves.

The Gyandodey Anona royal family of Awutu traces their root to Naakye Gyandohdey who came from Senya Breku to settle in Awutu on marital grounds. Naakye Gyandohdey got married to Nai Kofi Abbeykuaye (alias Nai Afram), a royal of Kokroko Asona royal family of Awutu. They brought forth children and started expanding as a family. In order to ensure family stability, Nai Kofi Abbeyquaye built a house for his wife and children.

The House built by Nai Kofi Abbeyquaye for his wife Naakye Gyandohdey is now being used as a family house of the Gyandohdey Anona royal family. Naakye Gyendode who settled in Awutu together with her children had a sister by name Naakye Okule, a royal member of the Anona family of Senya Breku. Refer to the Awutu State Book for more details.

ODINKU ASONA ROYAL FAMILY (AKOBOAHENE DIVISION) Traditional role in chieftaincy in the olden days describes the Akoboahene as a leader of reinforcement troop that supported Tufuhene during time of war. At any point in time the Akoboahene played a vital role in protecting the paramount chief on war fields. During a time of war in the past, the Tufuhene fights with his warriors and after some time when they are exhausted, the Akoboahene is called upon to augment. The Akoboahene steps into the battlefield with his ammunitions and motivates the warriors to fight on till the enemy is subdued. Odinku Asona royal Family of Awutu traces its ancestral root to Obaaye, a trader of beads, who migrated from krobo in the late 18th century. The name of the family was coined from the name Nai Odinku, a popular and rich person in Awutu at the time. Eno Obaaye who traded in beads brought her wares from krobo to sell in Awutu. After several journey movements she undertook during her trading from Krobo she finally decided to settle permanently in Awutu on marriage grounds around 1800. She got married to Nai Kwei, a native of the Odai Twidan Family of Awutu. The couple gave birth to Kwaku larbie alias Odinku Larbie and two daughters, Awo Ablonsah and Adjoa Larbia. This is how the establishment of the Odinku Asona royal family began. Kwaku Larbie was a great hunter; farmer, trader and a cobbler by profession. He used the skins of the animals he killed to make footwear for sale. After producing the sandals, Kwaku larbie took them to the market centres in the Northern Ghana and sold them. He used the money realized from the sale of the footwear to buy shea butter (known in the local dialect as NKU) and brought it to his village called Kokobeng where he sold it to the people. This business earned him a popular name Odinku derived from the name Nku. Refer to the Awutu State Book for more details.


Oral history of the family attest that Naakye Amponsawa, the founding ancestor of this royal family was the daughter of Maame Takyiwah a trader and a royal member of the Asona family from Akumfi Takyiam in the central Region of Ghana. Naakye Amponsawa’s gate constitutes one of the three (3) gates of the Odinku Asona family of Awutu state. This gate is always referred to as Hante-Hante (Fante-Fante) Asona because of their lineage from Ekumfi.

Maame Takyiwah who was the mother of Naakye Amponsawa was trading in salt which she brought from Takyiam to sell at Awutu Bereku and in return bought kenkey from Awutu Bereku to sell at Ekumfi Takyiam.

Maame Takyiwa in the course of her business travelled several times with her daughter Amponsowah to Awutu Bereku to support the mother in her business. As her trading business was flourishing Maame Takyiwa and her daughter would sometimes spent couple of days in Awutu Beraku. In view of the fact that they spent days, and sometimes couple of months in Awutu Breku, they decided to join a family in Awutu, as this was a common practice in the olden days. Through this effort they decided to join Odinku Asona royal family, as their second family in Awutu. This was the time when Nai Odnku Larbie I was the head of the family.

Maame Takyiwaah and her daughter found comfort and perfect socialization of with the Odinku family. Naakye Amponsawa, the daughter of Maame Takyiwaa was sometimes left in the care of Nai Odinku Larbie. Due to her obedient and valuable services Naakye Amponsawa was eventually considered as an indigenous member of the Odinku family.

Maame Takyiwah continued her business until she became old and could not travel to Awutu Breku to sell. Her daughter, Naakye Amponsowaa remained in the Odinku family house until she grew up, married and had children. Narchey Amponsowa and her descendant were all staying in the royal Odinku family’s house.

Naakye Amponsowa was given into marriage to one Nai Quaye of the Odai Twidan family of Awutu Beraku. The couple settled at a hamlet called Okafodidi near Aberful for farming. They had three daughters by name Gyesiwa, Ama Aduaa and Adoaba. Refer to Awutu State Book for more details.


The Apajafo Kwadjo Oyoko royal family originated from Gomoa Odjobi. History has it that the founder of the royal family called Apajafo Kwadjo who hails from Gomoa Odjobi bought a land and settled on it, now known as Ofaso. Apajafo Kwajo purchased the lands around 1912. He had two sisters namely Naakye Ahima and Naakye Ashako. The name ‘Naakye’ as used here refers to Obaa Panin (elderly woman). Naakye Ahima was the elder of the two sisters, while Naakye Ashako was the younger one.

Apajafo Kwadjo, however died not too long after acquiring the lands. Naturally, there arose the question of who to succeed him. One of the children of his two sisters qualified, as a matter of course. The elder child of Naakye Ahima had two female children. One was Odaakor and the other was Koshi. Koshi died without a child, leaving behind Odaako, who later gave birth to Papa Onyame, Papa Ogyam, Ama Abeedey, and Papa Ansah. Ashako also brought forth Apajafo Mensah, Ayi Mahunu, and Saakude. Ayi Mahunu also gave birth to Kwashie Bonne, Ahima, and Adwoa. Saakude also gave birth to Kwashie Gyabea, Aunty Yaa, and Akua Ntumuna. Refer to the Awutu State Book for more details


This royal family use to be part of the three Oyoko groups made up of the family that occupied the Kyidome chieftain of Awutu Traditional Area, the family that occupied Obaatan Chieftain of Awutu Traditioal Area and the family that occupied the Ankobia No. 2 chieftain of Awutu paramountcy.

In reference to the draft of Awutu State Book produced in 2012, the three families mentioned above were together called Ashamoa Oyoko family. Though members of the Agyarko Abena family did not like the idea of using the name Ashamoa Oyoko they were regarded as Gate one of the family.

In the year 2017 the family, which was previously struggling to sustain unity finally broke away with each forming its own royal family in Awutu. The family of Ankobia No.2 Oyoko group which used to be gate on (1) of Ashamoa Oyoko family is now known as the Agyarko Abena Oyoko Royal of Awutu, The members of Agyarko Abena Oyoko royal family trace their ancestry to Agyarko Abena who migrated from Kumasi Pampaso over 300 years ago. Oral history narrates that Agyarko Abena had an elder brother called Agyarko Korkor, who was a chief in Kumasi Pampaso at the time. After his death there was no one to succeed him because all his brothers were dead.

After the death of Agyarko Korkor one of the nephews by name Kwakye Dopoa succeeded. During his reign the Kumasi stool became vacant and he decided to ascend, a situation which attracted tremendous opposition. It is not too clear which Ashanti chief Nana Kwakye Dopoa wanted to succeed. Due to the misunderstanding Nana Kwakye Dopoa lost the throne to another person whose name was not captured in oral tradition. Oral history of the Agyarko Abena Oyoko royal family suggests that the situation became more intensified after the installation of a new Asantehene. Nana Kwakye Dopoa decided to run for his life when he was informed that the newly enstooled Asantehene was in search of him. In order to avert the danger of Asantehene Kwakye Dopoa dressed up in his war regalia fled with his people. An unconfirmed story suggests that Nana Kwakye Dopoa jumped into the Aboye River near Banko in the Ashanti Region and disappeared.

The oral tradition of this royal family point out that some members of the family also joined Kwakye Dopoa to run for their lives. Though they settled in various places during their migration it is believed that majority of them got settled in Agona Nyakrom with the blackened stool. Refer to Awutu State Book for more details.


He takes charge of all the activities of the paramount chief, thus sit on his right hand side in the palace or at any gathering. He can stand in to judge all cases brought to the paramount chief and inform him of the outcome. Nifa odeyfey No.2 in Awutu is regarded as a divisional chief to assist or act in the absence of Nifa Odefey. This royal family was part of the Awutu Oyoko family, which was made up of three family groups including Obaatan and the Nshie Odefey. Ofinam Oyoko royal family was the first break from the Awutu Oyoko family to occupy the position of the Nifa Odefey No.2 of the Awutu paramountcy.

Oral historical account traces the origin of this royal family from James Town. Through migration in the mid-19th Century they settled in Drakoa before finalizing their settlement in Awutu. The female ancestor called Awo Nyaadubi, through which the royal family was founded, gave birth to Ofinam, kwabena Odai, Ahema, Aku, Akwei Karle, Bri and Adwo. Oral history attests that Nyaadubi has a senior sister by name Tettele.

Kofi Offinam, the son of Nyadubi who later became Nai Kofi Antwi I left Awutu Breku for Drakoa and later went to Agona Duakwa in search of comfortable place of abode and for farming. The Agona Duakwa Chief at the time (refer) called Nana Kojo Amoakwa made Kofi Antwi the caretaker of the Ayensuako land. Nai Kofi Antwi I(alias Kofi Ofinam) served as a caretaker of Ayensuako land in Duakwa around 1910 until he finally purchased the land between 1929-1930.

After Nai Kofi Antwi settled in Ayensuako he invited his siblings to join him, some of whom were Kojo Oshimpo, who established Ayensuako Oshimpo and Kotia Larbie also established Penim Kuro. He again brought Okwampa Larbie, Odupong, Abbey and Tetey and sent them to establish the Okwampa village. Kofi Offinam settled at Ayensuako as a family head. Refer to the Awutu State Book for details.


Oman Otsor and Tsupi No. 2) The Odae Twidan royal family has two important positions in the paramountcy of the Awutu Traditional Area. The royal family occupies positions of Ema Otsor and Tsupi No. 2 of Awutu. The Eman Otsor of Awutu plays very important role in Awutu tradition and he is the custodian of custom before, during, and after the Awubia festival.

It is a responsibility of the paramount chief of Awutu to consult the Oman Otsor before any major decision that can affect the paramountcy is taken.

The ancestors of the Odae Twidan royal family were part of the original Awutu people that migrated from their place of origin to settle in the present day Ghana. The ancestors of the present Odae Twidan were the mouth piece of Odai Tutu gods. Their role was to communicate to the leadership of the Awutu entourage about the directives of the gods.

When the Awutus arrived in Ghana under King Wyettey, they first settled at Dampaase (also known as Oshiyie). The name Dampaase was coined from Awutu dialect “eda ne epa” literally meaning the huge and long mountain. This was near present Kokrobite in Accra, where the Ga people lived. Oral history attests that while living at Dampaase conflicts arose between the Awutus and the Ga people. It was during the period that the Awutus moved from Dampaase to Ayawaso under the leadership of Dode Akaabi. Unfortunately she also died in one of the wars in Ayawaso.

The mouth piece of the Odai Tutu gods prophesied that, Ayawaso was not a safe place for comfortable settlement. However, some of the people refused to obey the directives from the gods. Due to hunger, droughts and conflicts, majority of them moved to settle at the Apra Mountains for a while, before they finally settled near the Pomponso River in Kwashie Amabo. Oral history attests that the Awutu people whilst settling at Kwashie Amabo fetched for fire from the Akoti village (a village for the Fantes).

The Awutus were under the leadership of the mouth piece of the Odai Tutu gods during their migration from Ayawaso to their settle at Kwashie Amabo before the finally reached their present location at Breku. Refer to the Awutu State Book for more information.


The ancestors of this royal family trace their root to Ga. It was not stated which of the Ga towns they came from; oral history however state that one of their ancestors by name Naa Larley-Din was a trader who in many occasions came to trade in Oduponkpehe. In those days the only means of transportation was by foot.

In the course of her trading activities she met Nai Odupong, the Chief of Oduponkpehe at the time and became acquaintance. After some period Nai Odupong expressed interest in Naa Laley-Din, proposed, and subsequently married her. After the marriage Nai Odupong took Naa Laley-Din to Ofaakor, where they settled together. Later on, other family members joined them from Accra.

A direct sister of Naa Laley-Din called Awo Owu and other people like Awo Obaaye and Awo Adwo later relocated from Ga to join her in Oduponkpehe. Oral history has it that Naa Laley did not give birth till her death.

With the increase in their numbers, they formed a family and acquired land which later became known as Abotia Nkote (refer to Histories of Towns and villages for detailed information about Abotia Nkote). They continued to live there until the village expanded both in size and population hence the Tetteh Ablade royal family of Awutu.

When Nai Odupong realised that, the number of his wife’s relatives had significantly increased; he decided to put up a place to house them. The house that Nai Odupong built for his wife now serves as the family house of Tetteh Abrade royal family of Awutu Breku. Refer to the Awutu State Book for details.